Jain Darshan Me Swatantrya Bodh - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Jain Darshan me Swatantrya Bodh" by Dr. Narendra Bhanavat:

This article, "Understanding the Concept of Freedom in Jainism" by Dr. Narendra Bhanavat, explores the multifaceted nature of freedom as understood within the Jain philosophical framework, contrasting it with modern interpretations.

The author begins by presenting two prominent Western definitions of freedom: Mortimer J. Adler's, which emphasizes the capacity to make actions one's own and claim possessions, highlighting capability and the power to achieve what is desired. Secondly, Jean-Paul Sartre's existentialist view, which posits freedom as an inherent human nature, interdependent with the freedom of others, stressing self-reliance and the acceptance of others' existence and freedom.

Dr. Bhanavat asserts that the core elements of these Western concepts are present in Jainism's understanding of freedom. However, Jainism achieves this by positing humans as the creators of their own happiness and sorrow, and the arbiters of their own destiny, rejecting the notion of a creator or controller God. This aligns Jainism's perspective on freedom more closely with modern thought.

Jain philosophy posits that the universe consists of two fundamental substances: Jada (inert) and Chetana (conscious). Transformations in these substances, known as "Paryayas," occur due to various causes, without the need for divine intervention. The universe is considered eternal and without beginning or end. This view on the nature of existence resonates with scientific principles, such as the conservation of matter and energy. Consequently, Jainism recognizes the freedom of both conscious and inert substances.

The Jiva (soul) is considered an independent entity, not dependent on any other substance for its existence, nor is any other substance dependent on it. In this regard, the soul is called "Prabhu" (master), implying that it is solely responsible for its upliftment or downfall. It is its own friend and foe, and its bondage and liberation are self-determined.

Jain philosophy categorizes souls from two perspectives:

Worldly Perspective: Based on the senses. Souls are classified from one-sensed beings (like plants) with the lowest consciousness, up to humans, who possess the highest development of senses (touch, taste, smell, sight, and hearing).
Spiritual Perspective: Souls are divided into three types:
- Bahirātmā (External Soul): Identifies the soul with the body, experiencing pleasure through sensory gratification.
- Antarātmā (Internal Soul): Perceives the soul as distinct from the body, disinterested in worldly possessions.
- Paramātmā (Supreme Soul): A soul that has destroyed all karmic bonds and is liberated from the cycle of birth and death, possessing infinite knowledge, perception, bliss, and power.

The article then elaborates on the types of freedom associated with these spiritual states:

Bahirātmā's Freedom: This is a freedom of desire fulfillment, present to varying degrees in all beings. It is contingent on political systems, social structures, and circumstances, making it a gross and superficial freedom bound by time, place, and emotions.
Antarātmā's Freedom: This is the freedom of self-perfection and self-realization, achieved through the proper practice of right faith, knowledge, conduct, and austerity. Ascetics and devout householders (vratis) embody this type of freedom.
Paramātmā's Freedom: This is the ultimate and complete freedom achieved by liberation from the cycle of birth and death, manifesting as infinite knowledge, perception, bliss, and power. This is the highest value in life. Tirthankaras, Arhats, Kevalins, and Siddhas are examples of Paramātmās.

Jainism considers Paramātmā's freedom as the true and complete freedom.

The nature of the soul is defined as Upayoga (consciousness). Worldly souls experience happiness and sorrow according to their karmas. When a soul engages in actions driven by attachment (Raga) and aversion (Dvesha) through mind, speech, and body, it attracts subtle karmic particles (pudgala). These particles, like milk and water or iron in a magnet, blend with the soul, creating internal impressions. These are called Karmas.

Jain karmic theory outlines eight primary karmas, categorized into:

Ghati Karmas (Destructive): Jnanaavaran, Darshanaavaran, Mohaniya, and Antaraya. These obstruct the soul's inherent qualities of knowledge, perception, bliss, and energy. Their destruction leads to omniscience and self-realization.
Aghati Karmas (Non-destructive): These do not directly harm the soul's qualities but affect the physical body, senses, lifespan, etc.

Liberation from all these karmas is considered true and complete freedom.

The article contrasts the modern understanding of political freedom with Jainism's deeper concept. While political freedom is about the right to choose governance, Jainism defines true freedom as liberation from all sensory desires, attachment and aversion, and karmic bondage. Lord Mahavir emphasized that individuals are free in their actions and efforts, not dependent on any external divine power. He taught that when the soul becomes aware, destroys its karmic impurities, and realizes its inherent infinite knowledge, perception, conduct, and power, it becomes Paramātmā itself. Even in this liberated state, the soul maintains its distinct and independent existence, leading to the concept of multiple and infinite Paramātmās in Jainism, all possessing the same infinite attributes. This harmonious coexistence of individual and collective qualitative perfection is a unique contribution of Jainism.

The process of becoming Paramātmā relies on personal endeavor and spiritual practice. Jainism, by freeing individuals from reliance on external deities, promotes self-reliance.

Some argue that Jainism's emphasis on karma makes the soul subservient. However, the author clarifies that this karmic subservience is governed by effort (Purushartha), not fate. Mahavir's teachings emphasize self-control as the path to freedom from suffering. While souls are bound to experience the results of their actions, they have the freedom to modify them. Mahavir outlined four principles of karmic transformation:

Udīraṇā (Premature Fruition): Karmas coming into fruition before their scheduled time.
Udvartaṇ (Augmentation): Increase in the duration and intensity of karmic effects.
Apavartaṇ (Diminution): Decrease in the duration and intensity of karmic effects.
Saṅkramaṇ (Transference): Conversion of one type of karma into another.

Through these principles, Mahavir taught that individuals can reduce the duration and intensity of karmic effects, even transforming negative karma into positive karma and vice versa, through their own efforts. This underscores the human capacity to overcome karmic bondage and attain the state of Paramātmā through conscious effort and diligence.

Mahavir's concept of freedom extends beyond humans to all living beings, advocating for non-violence (Ahimsa). Harming or restricting any living being's freedom is considered violence. This principle encompasses preventing movement, speech, or even independent thought, impacting the vital energies (prana) of a creature. The author draws a parallel between Mahavir's teachings on freedom of thought and action and the fundamental rights enshrined in modern constitutions.

Mahavir's understanding of freedom is integrated into social life through his vows (vratas): Ahimsa, Satya (truth), Achaurya (non-stealing), Brahmacharya (celibacy), and Parigraha Pariman (limitation of possessions). These vows promote self-discipline and respect for others' rights. The vows of Achaurya and Parigraha Pariman are particularly relevant today, emphasizing integrity in dealings, honesty in trade, and preventing corruption, smuggling, and tax evasion – actions that lead to sin and dependence.

Mahavir championed social and economic freedom alongside political freedom, rejecting social hierarchy based on birth. He opened the doors to liberation for all individuals, regardless of their background or spiritual path, as evidenced by the diverse individuals who attained liberation through various means. His Dharmasangha (religious order) included people from all walks of life, and he empowered women, such as Chandanbala, to lead, demonstrating complete freedom at both social and spiritual levels.

For householders, Mahavir did not prohibit necessities but stressed the importance of limiting accumulation beyond need. This concept of Parigraha Pariman (limitation of possessions/desires) aims to ensure that everyone can live freely, preventing suffering and deprivation. On a societal and national level, this limits economic rivalry, exploitation, and colonialism.

The author further explains that just as material possessions are forms of Parigraha, so are dogmatism and stubbornness of thought. These narrow the mind and hinder the experience of freedom, both for oneself and for others. Mahavir advocated for anekāntavāda (non-absolutism), recognizing that reality has infinite aspects and can only be truly understood through a relative perspective. This encourages open-mindedness, acknowledging that one's own truth may contain a part of the larger truth, and fostering a broader and more tolerant outlook, which the author suggests is reflected in the secular principle of the Indian constitution.

In conclusion, Mahavir's concept of freedom, while rooted in self-awareness, energizes all aspects of life – economic, social, and political. The author laments that despite years of political independence, true freedom remains elusive because it is often confined to the acquisition of rights, neglecting the essence of freedom as a feeling that provides opportunities for all-round development through proper means and actions. This freedom is cultivated through awareness of one's duties. The current crisis stems from a desire for rights without fulfilling duties.

The path to true freedom requires an inward focus, overcoming internal limitations of selfishness, narrow-mindedness, and superstition. Until the mind is liberated, true action and dedication to duty are impossible. Freedom of the mind comes from conquering desires and turning inward. The current system prioritizes rights over duties, power over service, and wealth/possessions over virtues. To truly experience freedom, this system must be transformed through austerity, renunciation, sacrifice, unwavering devotion to duty, and an inward-looking perspective.

The article concludes with a poetic tribute to a revered spiritual figure, highlighting their qualities of wisdom, calmness, steadfastness, vastness, and the nurturing of Jain Dharma, particularly in Gujarat. The century celebration of their birth is marked as an occasion of joy and dedication.